Tasawwuf (Sufism) as The Basis for Internalizing Humanist

Sunan Kalijaga: International Journal of Islamic Civilization

ISSN 2614-5472 (p), ISSN 2614-7262 (e), Volume 2, Number 2 (2019), Pages: 235-262

Tasawwuf (Sufism) as The Basis for Internalizing

Humanist Character of Indonesian Muslims (Case Study

of Pesantren in Yogyakarta and Madura)

Muhammad Itsbatul Haq

Syarif Hidayatullah State Islamic University Jakarta,

Indonesia.

Email: [email protected]

Abstract

Violence in Islam could be caused by many factors. However, the main problem of the violent occurance is a lack of humanity. This research shows that tasawwuf (sufism) arguably has profoundly contributed to the making of Indonesian Islam which is humanist and inclusive. This research seeks to examine the role of tasawwuf in shaping the humanist character of santri (students of pesantren), in two pesantrens (Islamic boarding school) in Indonesia, which are Pondok Pesantren Krapyak, Yogyakarta, and Pondok Pesantren Annuqayah, Madura. The first object is a representation of pesantren in heterogeneous area in which various ethnic groups, religious and cultural communities live, the latter is a representation of pesantren in homogeneous region where Islam is much more dominant and consists of one ethnic group, speak the same language, and share similar culture. This research focuses on the impacts of tasawwuf teaching in the process of the internalization of santris’ humanist character in these two particular pesantren. The method of this research is an observation and in-depth interview with phenomenological approach. The result shows that the two pesantrens utilize al-Ghazali's tasawwuf literature as the main reference for the teaching process, and it was proven to be a huge part in internalizing humanist character for santris in general. There are two great values that can be learned from the tasawwuf teachings in shaping this humanist character. First, the perception of God. Tasawwuf perceives God as the Mighty and Merciful entity. This perception is originated from the concept of raja’ (hope), tawbah (repentance), and rahmah (mercy). The second is the perception of human beings. Humans are understood as dynamic entities. The concept of su' al-khatimah (bad end


236 Sunan Kalijaga, Volume 2, Number 2, 2019

to life) and husn al-khatimah (good end to life) plays a vital role in leading santris’ notion in opposing any form of violence.

Keywords: Tasawwuf, Humanist, Pesantren, Internalization.

A. Introduction

"Religion must spread kindess and bring peace"; "There is no

religion that opposes humanity", and "terrorist has no religion", are

some phrases that often appear as a defense against the existence of

religion-inspired violence. These statements seem too apologetic,

rather than facing the ugly truth. To begin with, the accusation made

against religion in fact, has a role in afflicting any religion internally

and externally that could possibly trigger conflict and violence

between religions. Many researches found that religion is one of the

many factors that contributed to the emergence of violence. Example

can be seen in Muhammad Thohir’s discovery about the phenomenon

of violence perpetrated by education practitioners on their students

based on the teachings of religion they believe in (Thohir, 2015).

If we look at its form and type, religion-inspired violence is

vary. Ranging between the most common phenomenon such as

justifying physical punishment done by parents in the name of

disciplinary when it comes to religious practices, to the most

horrifying action such as mass shooting done by fanatics in the name

of their religion. We can all agree that most of these violence in the

name of religion disciplinary have taken place in domestic places,

just like the aforementioned example, where children and wives

become the victims, and it also happen in public spaces considered

‘full of sin’ which killed countless people.

There are explanations for violent actions in the name of

religion and many factors contribute to it. The five driving factors

associated with agressive behavior, according to Syamsul Bakri as

quoted by M. Toyyib (Toyyib, 2018) are: First, socio-political

factors. Phenomenon of religious violence is accurately seen as socio-

political phenomenon rather than religious phenomenon. As we all

know that this type of phenomenon is misguided by the Westerns as

they called it Islamic radicalism, while it should be seen as the root of

Tasawwuf (Sufism) as The Basis for …

Sunan Kalijaga, Volume 2, Number 2, 2019 237

the problem from the perspective of socio-political context within the

framework of historicity of society. Second, religious sentiment

factors. There is no denying that one of the violent movement is

motivated by religious sentiment that includes religious solidarity for

Muslim brothers and sisters who were oppressed by certain

opposition. Third, cultural factors. This factor also has significantly

contributed to the emergence of violence. It is not uncommon that

people try to get rid of certain cultural values that don’t exactly align

with their beliefs. In Indonesia, for example, cultural factors is

perceived as an antithesis to the Western secular culture. Secularism

in Indonesia has always been associated with capitalism, liberalism,

atheism, and even an anti-religious notion. Western secularism is

considered an anti-religious notion because it encourages religion to

be separated from governance in terms of policy making. The

application of religious values in society must be equal, without

favoring particular religious values and such, especially when it

comes to policy and decision making because secularism viewed

religion as a privatization of individuals that no one should get

involved in. This is why extremist groups that use violence in the

name of religion try to separate themselves from cultural values that

were so divorced from their own. Through religious organization,

several faith-based groups tried to eliminate secular culture radically.

Fourth, ideological factors which resulted an anti-western sentiment.

They believe that Westernism is an ideology that would be a threat to

Islamic law application. Hence, they think that Western symbols

must be destroyed for the sake of Islamic law. And view the ideology

of fundamentalism as an anti-westernism ideology. Duty to punish

offenders of Islam, by far, the most significant variable in the whole

study. Ideology (support for Islamist government) was also of

significant significance, while social quality and identity crisis were

at marginally significant best. (Groppi, 2017). Fifth, policy factors.

The governments’ inability to respond to Muslims’ growing

frustration and anger in Islamic countries due to the ideological,

military and economic domination of more developed countries.

Apart from ideological issue in terms of social, cultural,

political, and economic matters that could lead to the aforementioned



type of violence, according to Fahruddin Faiz, one's willingness and

awareness to commit to their religion, including those who would

justify violence, are related to religious maturity, which means one’s

capacity of internalization (to understand) and externalization (to

express their belief according to socio-cultural conditions) that could

be traced through believer’s psychological and historical background

(Faiz, 2014).

The occurrence of violence is usually a psychological process

that involves many elements such as: suggestion, imitation, and

emotional pressure. Gustave le Bon, a sociologist of the Behavior of

the Crowd, stated that Man, like animals, has a natural tendency to

imitation. Should a horse in a stable take to biting his manger the

other horses in the stable will imitate him. Le Bon believe that those

who commit violence are not driven by rational choices, autonomous

existence of emotional states and their relative control over it, nor

conscious actions (reflexive behavior) (Abdurrahman, 2003).

This fact indicates that the roots of violence are essentially in

the psychological state of an individual, especially to the extent to

which they required to be able to control their emotions, think

rationally, and protect their principle from external influences. In the

context of religious commitment, it is safe to say that believer's

psychological maturity will affect their religious maturity. As a

result, peaceful religious interpretation will be achieved easily and

destructive expressions like faith-inspired violence could be

prevented immediately.

These are the components of religious maturity according to

G.W. Allport: a) there is differentiation; b) motivation for dynamic

religious life; c) implementation of consistent and productive

religious teachings; d) a comprehensive view of life; e) integral life

views; and 6) spirit of search and devotion to God (Indirawati, 2006).

Maturity characteristics in religion are linked to tasawwuf

(Sufism). Tasawwuf offers teachings that emphasize aspects related

to psychology. As quoted by Audah Mannan from A. Rivay Siregar,

Based on a study of Sufism from various sects, there are five

characteristics of Sufism: First, all Sufism sects have an eternal

obsession with peace and happiness. Sufism functions as a controller



of various forces that destroy the balance of power and vibration of

the soul in order to free it from external influences. Second, Sufism is

a kind of direct knowledge gained through intuition responses which

looking for the absolute truth by breaking the barrier between Sufi

and the dimension. With the opening of its ‘curtain’, the Sufi would

see through the realm. Third, Sufism is a way to improve moral

quality (soul purification/tazkiyatun nufus) through a series of

thorough and continuous training. Fourth, merging oneself with the

attributes of God or uniting oneself with Him in a single reality.

Fifth, the disclosure of experience used always contains a double

interpretation, but what it meant by interpretation is usually the

interpretation of what one feels and experiences, while the literal

term is called sathohat (feeling of being overflowing) (Mannan,

2018).

Tasawwuf and religious maturity have two common grounds: a

perspective of God and themselves as a human. Religious maturity

can be distinguished by the extent to which believers know the nature

of God and themselves, that could lead them to express their beliefs

with an interfaith understanding. Likewise, the teachings of

tasawwuf are filled with doctrines on how to be a decent human

being whether it is in front of the Almighty or the people around

them in general. From this point later, this research’s aim is to take a

deeper look at the influence of tasawwuf in forming humanist

character, in which people are able to treat each other with dignity.

The author is proposing that the civilized humanism and tolerance

among Indonesian Muslims is influenced by the spreading of

tasawwuf values done by pesantren (Islamic boarding schools)

practitioners throughout Indonesia. To prove this hypothesis, the

author took a sample of two different pesantren as the objects of this

research, namely Pondok Pesantren Krapyak in Yogyakarta and

Pondok Pesantren Annuqayah in Madura, where both object

represented the total opposite socio-cultural background, in which

Yogjakarta is a heterogeneous area and Madura is a homogeneous

one.



B. Literature review

Tasawwuf is oriented towards the management of the heart and

the psychology of Muslims in order to enable them to express their

religiousness in a wise manner and towards the dissemination of

peaceful values. In this section, the author will present the debates of

Islamic studies scholars in seeing the problem of violence in Islam

and the important role of tasawwuf in countering violent

interpretation among Muslims.

Jürgen Wasim Frembgen with his long research in Pakistan

concluded that Sufism, soft core of Islam, represented a particular

creative and liberal facet characterized by tolerance, humanism and

the accommodation of differences "(Frembgen, 2008). Meanwhile

Paul L. Heck emphasized that Tasawwuf is an important aspect in

Islamic teachings where he is able to create Muslim morals that are in

accordance with the current international order (Heck, 2006). Ahmad

Najib Burhani added that the concept of moderate Islam offered by

Nahdlatul Ulama (Indonesia's largest Islamic organization) affiliated

with Islamic boarding schools in Indonesia was oriented towards

moderation in the theological field, and not political moderation

(Burhani, 2012). Julia D. Howel reaffirms that tasawwuf is a tradition

that becomes the identity of Indonesian Muslims in opposition to the

spirit of salafi Muslims who are connoted as Muslim circles that are

close to radicalism (Howel, 2010).

In a place of dissent, Mark Woodword and friends see that

tasawwuf does not always spread peace as salafi is not merely a

group that is identical with radicalism. Using case study research in

West Africa and Southeast Asia they concluded that acts of violence

had no significant correlation with the theological problem

(Wookward, 2013). This research was supported by research

conducted by Abd. Muin M. and his friends. After he studied ten

Islamic boarding schools spread across Indonesia. They found that

half of the pesantren had the potential to be radical where the rest did

not (Muin M, 2007).

The purpose of this research is to strengthen the theory that

stated tasawwuf (Sufism) has an important role in internalizing the

maturity of the religious community of Indonesian Islam, which is



reflected in its humanist character that consequently prevent the

occurance of religious-motivated violence.

C. Method

The research will be focused on finding answer to the role of

tasawwuf in shaping the humanist character of Indonesian society

gained through the dissemination of its teachings in pesantren

(Islamic boarding schools) in Indonesia. To find the answer, this

study conducted an in-depth study of the two pesantren that were the

object of this research, namely the Pondok Pesantren Krapyak and

Pondok Pesantren Annuqayah. Therefore, here the author uses

qualitative research with a phenomenological approach that

emphasizes on the quality of the meaning of the data found in the

field.

The location of this study is Pondok Pesantren Krapyak, which

is located in Yogjakarta and Pondok Pesantren Annuqayah located in

rural island, Madura. The method of this research is carried out in

three ways: participatory observation in which the researcher is

actively involved in the two pesantren, in-depth interviews with

representative parties and documentation of data that is suitable with

the purpose of this study. The data is then analyzed critically with

inductive-deductive analysis using concepts and theories related to

the theme.

D. Findings and Discussions

Relations between Tasawwuf and Pesantren in Indonesia

The two pesantren are Islamic institutions which are affiliated

with the Nahdlatul Ulama in terms of religious perspectives.

Therefore, tasawwuf is an important component in the process of

Islamic teaching in the two pesantrens. Talking about the great

attention of the two pesantren and tasawwuf cannot be separated

from the history of the arrival and spread of Islam in Indonesia. This

is because pesantren (Islamic boarding schools) are an integral part of

a long term process of introducing and developing Islam in Indonesia.



The process of Islamization proposed by Hasan Muarif Ambary

through several phases: first, the phase of the presence of Muslim

traders in the 1-4 century H / 7-10 AD. Since the beginning of the

first century Hijri Arab merchant ships have begun to sail to the

Southeast Asia region. However, this does not prove the Islam

conversion of native Indonesians. Albeit, there was a claim that the

converson process is through marriage between the merchants and

local residents, and possibly attracted them into converting to Islam

for marriage (Ambary, 1998). Western scholars mostly argue that the

trade route is the earliest path for the arrival of Islam in the

archipelago. The traders then settled to form a community in the

region they visited. Muslim Nucleus was created which then played a

role in spreading Islam. Furthermore, they argued that some of the

traders were married with local residents, including local noble

families, allowing them or their descendants to finally achieve

political power that could be used for spreading Islam widely.

The theory of economic motives in Islamization was also

suggested by Antony Reid who stated that Islamization greatly

increased when the Archipelago was in the trading period in the XV

to XVII century. When Islamic kingdoms were involved in free

international trade, Islam was associated with the inhabitants of the

Archipelago with nationality so that it attracted them to convert to

Islam. Therefore, there was mass Islamization (Reid, 2011). If this

theory is accepted, it is safe to say that the economic and political

motives are very essential for the arrival and spread of Islam in the

archipelago. Van Leur believed that the two motives had an effect on

the process of Islamization in the archipelago because in order to gain

support and more power to increase trade activities in their territory,

the chose to accept Islam. With this strategy, they got support from

Muslim traders who controlled economic resources and in return,

they gave the merchants protection and even trade concessions. With

the conversion of these traders, the archipelago's native rulers were

able to participate more extensively and profitably in international

trade covering the region from the Red Sea to the China Sea. The

support from Muslim traders provided legitimacy and strengthened



notable leaders power to compensate and outsource Majapahit's

resource and network (Azra, 2005).

Economic theory and marriage are not fully supported by

Western scholars. The evidence can be seen in Johns’s statement that

it is hardly possible for Muslim traders to also act as missionaries,

due to the fact that there was not much local Muslim residents and

the absence of evidence supporting the theory. Not forget to mention

that marriage theory between the merchants and nobles was also

rejected by Schrieke. He refused the concept that the growing

Muslim population in Indonesoa is a result of the rulers conversion

into Islam. There is considerable debate about what conclusions can

be drawn about the conversion of Indonesian people, but there is a

statement that suggested that the reason for the extraordinary spread

and expansion of Islam are the result of Christians threat which

encouraged most population of the Archipelago to convert to Islam.

According to John, there was a kind of struggle between Islam and

Christianity to get new followers in Nusantara (Azra, 2005).

Schrieke's opinion can be broken by considering the initial arrival of

Western nations into the archipelago. It is known that the Western

(Portuguese) nation first began to invade the Archipelago in 1511

(Sewang, 2010). Their arrival was followed by Spain, the Netherlands

and England. The arrival of the West is motivated by three things

called 3G (glory, gold and gospel). The motive for spreading religion

(gospel/zending) which follows the economic motives of the colonists

caused the spread of Christianity in several regions of the

archipelago. In stark contrast, the initial fight was actually occurred

in the 15th century, not in the 12th or 13th century where Islam has

already spreaded widely and hold its powerful role in shaping society.

Additionally, the most widely acceptable suggestion regarding

to the conversion of the population of the archipelago into Islam is

the ability of Islamic missionaries in spreading Islam by using

relatable strategies that alligned with local belief and wisdom as well

as cultural upbringing. This continous strategy did not necessarily

imply changes in local religious beliefs or practices immediately, but

rather endorsed Tasawwuf approaches in their daily activities. Early

Islamic missionaries were wanderers who hold strong Sufi



characteristics, with charismatic authority and mystical power. Some

of these Sufi teachers were married to daughter of noble family,

therefore their descendants were born noble while at the same time,

blessed with graceful and religious charisma (Azra, 2005).

Second, the phase of the establishment of the Islamic empire in

the 13-16 century. Archaeological evidence shows that the discovery

of the tomb of Malik al-Shaleh (696 H / 1297 M) located in Samudera

sub-district, North Aceh shows that there was an Islamic kingdom in

the 13th century. Strengthened by local traditional historiography,

Hikayat Raja Pasai and Malay History shows that the first ruler of

the Samudera kingdom was Malik al-Shaleh (Ambary, 1998). In Java

region, the kingdom of Demak was established as the first Islamic

kingdom on this island which succeeded in defeating Majapahit's

power. The awliya’ (the helpers) played an important role in the

spread of Islam in Java with the help of the kingdom of Demak and

other kingdoms such as Pajang and Mataram, and Gowa,

Banjarmasin, Hitu, Ternate, Tidore and Lombok, which were located

outside Java (Sewang, 2010). On the side note, the kingdom of

Gowa-Tallo (South Sulawesi) known for its three Malay missionaries

namely Abdul Makmur Khatib Tunggal (Dato ri Bandang), Khatib

Sulaiman (Datori, Timang), and Khatib Bungsu (Dato ri Tiro) to

South Sulawesi (Muradi, 1999).

Third, the phase of institutionalizing Islam. After the

establishment of Islamic kingdoms which began with Samudra Pasai

kingdom to the eastern part of the archipelago, Islamic missioners

gained important positions in the structure of the royal bureaucracy.

The mosque as a center for da'wah began to stand up, the educational

process of future ulama’ (Islamic scholars), and the process of

converting the king and his family to Islam, as well as any other

social approach which were a part of the institutionalization of Islam

in the archipelago at the time period. The process of Islamization

according to Azyumardi Azra was marked by the defeat of Majapahit

Kingdom in the 14th and 15th centuries. At that time, Islam was only

spread around port cities, and it was later that Islam truly spread

other coastal areas and villages. This spread was facilitated by traders

and scholars who were also tarekat teachers and their loyal students.



Thus, they got a lot of support from local authorities and even local

governments, and they were all positively contributed to Islam

expansion. Islamic values at that point were heavily influenced by the

aspects of sufism and mysticism, they gained its place in the society

because the local community were still influenced by asceticism,

Hindu-Buddhism and local syncretism. However, it does not mean

that the aspects of shari'ah law were completely ignored. For

example, the spread of Islam in South Sulawesi was carried out by

three Islamic missionaries that were known for their respective

methods. As in traditional historiography, it is known that there were

three preachers from Minangkabau who spread Islam in South

Sulawesi. The three preachers were Abdul Makmur Khatib Tunggal,

better known as the Dato ri Bandang. In spreading da'wah, he

emphasized the implementation of Islamic law as the subject of his

teachings. The second is Sulaiman Khatib Sulung, who was later

known as Dato Patimang. In the history of Islam in South Sulawesi,

he played an important role in Luwu. His teachings about

monotheism then became his specialty. He connected the old myth

called surelLagaligo as his teaching approach. The third is Abdul

Jawab Khatib Bungsu, later known as Dato ri Tiro that was known

for his Tasawwuf approach (Sewang, 2011).

In Islamic history, tasawuf refers to the behavior of Prophet

Muhammad SAW and his sahabah (closest friends). There are several

verses in which Sufism is regarded to as a way of life, and Allah is

near to man (QS Al-Baqarah / 2: 86) and that Allah is closer than

jugular vein (QS Qaf / 50: 16). Since it was evolved, various concepts

of tasawuf teaching according to many Sufis, that includes al-khauf

and al-raja' that were introduced by Al-Hasan al-Basri (642-728 AD),

mahabbah by Rabi'ah al-Adawiyah (714-801 AD), Hulul by Al-

Hallaj, al-Ittihad by Yazid al-Bustami (814-875 AD) and Ma'rifah by

Abu Hamid al-Gazali (w.1111 AD). In the 5th century H / 13 M, the

devotional exercise and activities of the Sufi then begun to spread

that eventually led to the development of Tarekat. It is characterized

by the name of the initiator or sufi figures born in that century who

were always associated with his genealogy. Each tarekat has its own

shaikh, kaifiyat dhikr and ritual ceremonies. Sheikh or mursyid would



teach his students in a dormitory where spiritual practice called

suluk/ribath are usually held (Mulyati, 2004). Qadiriyah was first

developed by Shaykh Abdul Qadir in Central Asia, in Tibrisan, where

he was born, then it was expanded to Baghdad, Iraq, Turkey, Saudi

Arabia, Indonesia, Malaysia, Singapore, Thailand, India, and China.

Rifa'iyah was also first initiated in Morocco and Algeria. Followed by

Suhrawardiyah in North Africa, Central Africa, Sudan and Nigeria.

The tarekat then began to grow rapidly through students who were

appointed as khalifah, to endorse it to Islamic countries, as a result,

tarekat brances were spreading out throughout the world (Mulyati,

2004).

In the early conversions, tarekat has a great role in uplifting

Muslims’ life, not only in terms of religion, but also in terms of other

aspects of life. After Baghdad's defeat, the responsibilty of uniting

Muslims and spreading Islamic values were held by the Sufis. When

the Usmaniyyah dynasty first etsablished, the role of tarekat

(Bahtesyi) was very important for its politics and military

development. As in North Africa, the Sanusiyah tarekat also played a

great role in Algeria and Tunisia, while in Sudanese Syadziliyah

played a major role in the spread of Islam (Mulyati, 2004). In

Indonesia particularly, the development of tarekat can not be

separated from the process of Islam in this region. Islam that first

introduced in Indonesia was originally an Islamic Tasawwuf, the

evidence was provided by historians. Marrison suggested that when

explaining the inclusion of Islam in Indonesia, the people involved in

the process of islamitiazion in Nusantara came from South India,

Mu'tabar (malabat) performed by muballigh titled fakir. The title

fakir was given to a Sufi who abandoned the world and chose to only

life and focus on devoting their life to God. Marrison’s theory then

appear the following theory as an attempt to answer the question on

whether Islam that first spread in Indonesia was related to Tasawwuf.

Hill's theory claimed that in the Hikayat Raja-Raja Pasai which

was compiled in the 14th century was stated that Islamic mysticism

came to archipelago. This data is supported by Malay History whose

source is also from the Hikayat of the Kings of Pasai. Bech's theory

states that in Malay History the text is explained about Sultan



Malaka’s fond of Sufism. One time an ulama, called Maulana Abu

Iskak, came to give a gift to the sultan in the form of a book entitled

Durrul Mandhum. Not forget to mention that The Sultan repeatedly

sent envoys to meet the Sultan of Aceh to consult about Sufism.

Raffles's theory mentions the last event in Malay History was the

attack of the Sultan of Malacca who then fled to Johor. In terms of

the time of occurrence of Malay History written in 1536 and can only

be read in the 16th century as evidence that this text was previously

an oral story. So it is safe to conclude that Sufism has been developed

and written into a text in the 16th century. Johns theory argues that

16th-century manuscripts examined by Sufism-oriented Orientalists

can be objects for the study of Islamic intellectual history and the

development of Sufism in Indonesia (Sangidu, 2008).

From the theories that mention the role of Sufis in Islamic

broadcasting in Indonesia, according to Azyumardi Azra succeeded in

making a correlation between political events and waves of

conversion to Islam. Although political events - in this case the

Abbasid Caliphate - indirectly reflected the mass growth of Muslim

societies, one cannot ignore the role of these Sufis, because they

affected the journey of Muslim societies in other parts of Islamic

countries. This theory also drew a correlation between conversion,

establihment, and development of Islamic institutions in which,

according to Bulliet, eventually formed and shaped the characteristics

of a particular society into an Islamic society. The most important

institutions are madrasas, tarekat, futuwwah (youth associations),

trade and crafts association. All these institutions were not noticeable

until the 11th century (Azra, 2004).

The first Sufis who taught tasawuf and tarekat in Indonesia

were Hamzah Fansuri (w. 1590), Syamsuddin as-Samatrani (w.

1630), Nuruddin ar-Raniri (w. 1658), Abd. Rauf as-Singkeli (1615-

1693) and Sheikh Yusuf al-Makassar (1626-1699). These sufis made

a great contribution in the rise and development of Islam in

Indonesia. Apart of these figures, there were scholars who also helped

promote and spread Islam using an accommodative method in their

preaching, for example the wali songo (nine helpers) who spread



Islam in Javanese land, Rajo Bagindo in Northern Kalimantan and

Sulu Islands, and Sheikh Ahmad in Negeri Sembilan.

Brief Profile of the Pondok Pesantren Annuqayah

The founder of this pesantren was K.H. M. Syarqawi, he was

from Kudus, a city in Central Java. He married to a woman after he

studied in Makkah al-Mukarramah named Nyai Hj. Khadijah (his first

wife), and the widow of Kyai Gemma, a merchant from Prenduan,

Sumenep city. In 1875 M (1293 AH), he settled in Prenduan and

taught Qur'an and religion using classical arabic kitab to the public in

general, that consequently led people to learn more from him. Later

he married his second wife, a woman from Guluk-guluk named

Mariyah. From this marriage, Podok Pesantren Annuqayah

development was getting started (Booklet, 2010).

In 1887 AD, K.H. M. Syarqawi founded a surau where he

educated his santri. With K.H. M. Bukhari (first son), he stayed in

Guluk-guluk area near Prenduan, because Prenduan village was no

longer conducive for his teaching. Sadly, in 1910 AD K.H. Syarqawi

passed away. 23 years after Pondok Pesantren Annuqayah first

founded. After he died, the position then replaced by his first son,

K.H.M. Bukhari (first son), K.H. Moh. Idris, K.H. Imam Karay who

married the daughter of Kyai Syarqawi, Ny. Zubaidah.

In 1923 AD, five years after K.H. Ilyas returned to Guluk-

Guluk, K.H. Abdullah Sajjad founded an autonomous pesantren in

the the pesantren environment around 100 m from the original

residence, now known as Latee residence. He taught religious

sciences and Arabic grammar. In 1916 the pesantren of Tebu Ireng

Jombang established a Salafiyah Madrasah with curriculum that

taught non religous sciences while other pesantrens were still taboo

on those sciences. In 1930 AD, the Pondok Pesantren Annuqayah

opened an Annuqayah Madrasa, inspired by Tebuireng pesentren

which was initiated by K.H. Ilyas and K.H. Khazin Ilyas. With a

curriculum of 30% non religious and 70% of religious teachings while

the non-religious studies were still limited. Since the 80s, the Pondok

Pesantren Annuqayah established foundations and college and sought

to expand the land area and continue the construction of buildings



and improvements to other facilities to this day. To enclose the legal

entry of Annuqayah Foundation Ds.Um.07.01-02/P.A,

Wm.06.03/PP.03.2/115/SKP/1999. Lokasi Dusun Guluk-Guluk

Tengah, Desa Guluk-Guluk, Kec. Guluk-Guluk, Kab. Sumenep, Jawa

Timur. Now the Leadership at Pondok Pesantren Annuqayah is under

the Masyayikh Council in which, KH Ahmad Basyir AS (as

chairman, has passed away and replaced by his son), KH. A. Warits

Ilyas (as a member, has passed away and replaced by his son) KHA

Muqsith Idris (member), KH. A. Basith AS (as member, he passed

away and replaced by his son), KH Abbasi Ali (member).

At the beginning of the establishment the pesantren was

limited to teaching al-quran and religious sciences which were taught

to the community nearby with a system of sorogan and wetonan. As

an educational institution that was growing rapidly, the education

system of this pesantren has updated the curriculum with the

establishment of Madrasas / schools in classical form. The types of

formal education are held in the Pondok Pesantren Annuqayah

ranging from kindergartens to universities, both those under the

auspices of the Ministry of Religion or under the Ministry of

Education and Culture. There is also non-formal activities, such as

teaching using the classic books of Islamic teachings (kitab kuning),

and another religious activities such as prayer in jama’ah (prayer for

congregation), recitating Qur'an etc.

Pondok Pesantren Annuqayah is a federal pesantren consisting

a lot of pesantren residences led by their own kyai with autonomous

regulations, such as Lubangsa residence as the largest area, Latee

residence, Lubangsa Selatan residence, Lubangsa Utara residence,

etc. All these residences are under the command of Masyayikh

Council. The total number of the residents is 5,829 santri, consisting

of 4,546 santri who live in dormitories and 1,283 who don’t live in

dormitories but study in Annuqayah Schools and college.

Brief Profile of the Pondok Pesantren Krapyak

Krapyak is the name of a village (dusun) in the area of Bantul

city, south side of the south square (alun-alun kidul) of the city of

Yogyakarta. The term Pondok Pesantren Krapyak is often intended to



refer to pesantrens in that area which are quite numerous. However,

at present the complexes are under two major foundations, namely

the pesantren of Al-Munawwir and the pesantren of Ali Maksum.

KH. Muhammad Munawwir bin Abdullah Rosyad was the first

founder of the Pondok Pesantren Krapyak on November 15, 1911

AD. At the first time this pesantren was named by Pondok Pesantren

Krapyak, because it was located in the village of Krapyak. And in

1976 the name of the pesantren was added by "Al-Munawwir". This

name addition aims to commemorate its founder, KH. M. Munawwir.

And the Qur'an as a distinctive feature of education in this pesantren

at its inception. (As’ad, 2011).

The Pondok Pesantren Krapyak is associated with the greatness

of the name KH. Munawwir who is known for his simplicity and high

enthusiasm in seeking knowledge. His abilities include rare, because

in addition to hafizh (memorized Al-Qur'an 30 juz), he also mastered

Qira'ah Sab'ah (seven patterns of reading the Qur'an) and obtained

the trusted muttawatir sanad (genealogy) reaching the Prophet

Muhammad SAW (Ema Marhumah, 2011). This ability is the basis

that at the beginning of the establishment of pesantren of Al-

Munawwir was a special deepening of the Qur'an. Only in subsequent

developments, besides the Al-Quran, were also reviewed the Islamic

classic books (kitab kuning) which were taught both with classical

systems, sorogan, and bandongan.

At present, the leadership of pesantren of Al-Munawwir is led

by the third generation. Meanwhile, the periodization of the

leadership of Al-Munawwir Islamic Boarding School can be

explained as follows: Period of KH. Munawwir (1911 - 1942 AD);

period of KH. Abdullah Affandi Munawwir and KH. Abdul Qodir

Munauwwir, KH. Ali Maksum (1942 - 1989 AD); and period of KH.

Zaenal Abidin Munawwir, KH. A. Warson Munawwir, KH. Najib A.

Qodir (1989 - present).

It is worth noting that since this third period the pesantren of

Ali Maksum has established his own foundation. Meanwhile, the

pesantren of Al-Munawwir is still running with the caregivers as

mentioned above. The name of the pesantren of Ali Maksum is based

on the name KH. Ali Maksum. KH. Ali Maksum is the son in law of



KH. Munawwir, who together with other sons was handed over as

caregivers after the death of KH. Munawwir. Meanwhile, after KH.

Ali Maksum, his son, KH. Attabik Ali, founded his own foundation

of pesantren under the name of Ali Maksum, while the pesantren of

Al-Munawwir still exists and is continued by the sons of KH.

Munawwir. Precisely, in 1990 the pesantren of Ali Maksum was

established.

Socio-Cultural Background of the Pondok Pesantren Annuqayah and

Krapyak

The Pondok Pesantren Annuqayah is located in Guluk-Guluk

Sumenep, the eastern side of the island of Madura. Established in

1887 AD. Madura is an island located in East Java. The inhabitants

are usually referred to as the Madurese tribe. Madurese are classified

as homogeneous communities with only the Madurese inhabited by

Islam as their religion, more specifically the Madurese are Sunni

adherents who are affiliated with the Nahdlatul Ulama with the Kyai

(leader of pesantren) as a religious reference center. Meanwhile,

Madurese people are people who have unique civilizational

complexity. His social life is famous for his tenacious characteristics

and perseverance in struggling, clinging to traditions and social

norms, and adhering to the teachings of Islam (Afandi, 2006). The

Madurese community is also known to be obedient to some respected

figures: bhabbu-bhuppa’, ghuru, rato (fathers, teachers / kyai and

government). Even on certain issues such adherence can sometimes

exclude scientific aspects, rationality and religious arguments

(Rahmat, 2014). As well as being well-known as a religious Muslim,

the Madurese are also known as tribes with hard and rude characters.

One of the most famous traditions is the carok1 tradition.

Unlike Pondok Pesantren Annuqayah that located on

homogeneous land with Sunni Islam with Nahdlatul Ulama style as

the center of its religion, Pondok Pesantren Krapyak was born and

1 The meaning of carok itself is used as a restoration of self-esteem (dignity) when

trampled by others, which is related to property, throne, land, and women. The point is for

honor. In the phrase Madura Lebbi Begus Pote Tollang Pote Mata atembang. (It's better to

die, than to live with shame). Besides that, Carok himself always found support from his

social environment (Wiyata, 2002).



grew in the midst of a diverse society, namely Yogyakarta. This area

is very thick with religious nuances that are quite high compared to

other regions in Indonesia. It can be referred to as a miniature

Indonesia because it contains a mini version of Bhinneka Tunggal Ika

(unity in diversity). Many tribes live there, language and culture also

follow the average population of comers. All religions also exist in

this land. In a more specific context, there are two of the largest

Islamic organizations in Indonesia, namely Muhammadiyyah and

Nahdlatul Ulama. Both have strong influence to each follower.

The Living Tasawwuf in Pondok Pesantren Annuqayah and Krapyak

In one of his articles, KH. MA. Sahal Mahfudh provides a

metaphorical illustration of the reciprocal relationship between

Nahdlatul Ulama and pesantren. In the illustration it is said that NU

can be seen as a large pesantren. Whereas pesantren are miniatures of

Nahdlatul Ulama. Furthermore, the former Rais Am (general leader)

of PBNU gave the name of the pesantren communities with the term

fiqh community (Mahfudh, 2000). Therefore, it is normal that the

Pondok Pesantren Annuqayah and Krapyak together carry the spirit

of the spread of the teachings of Islam in the frame of Ahlussunnah

wal Jamaah carried by the Nahdlatul ulama. In the field of aqidah

(theology), both of them developed the theology of Ash'ariyah, in the

field of fiqh (Islamic law), both of which carried the syafi'i madzhab.

while in the field of tasawwuf (Sufism), both are oriented towards

tasawwuf al-Ghazali and Junaid al-Baghdady.

The fiqh (Islamic law) developed by the two pesantren is still

under traditional form where the authority of understanding religion

is still centralized by Islamic classical books (kitab kuning) which are

the reference for learning. The books such as safinah al-najah, sullam

al-taufiq, fath al-qarib, minajaj al-qawim, faht al-muin, kifayah al-

akhyar were the main sources in teaching fiqh to the santris. In this

case, the books of fiqh are affiliated to the Syafii madzhab. In the

context of pattern of pesantren understanding towards fiqh proposed

by Rijal Mumazziq Z, the two pesantren fall into the category of

pesantren with textual-formalistic mindset, in which fiqh texts from

classical scholars who are referred to as fiqh learning are considered



normative teachings. The consequence of this mindset is the

necessity to follow the teachings written in the books of fiqh which

became main references (Mumazziq Z, 2015).

However, the data in the field showed that the two pesantren

did not develop fiqh comprehensively, in the sense that not all

material in fiqh teachings were studied. One of the manager of the

pesantren of Ali Maksum Krapyak revealed that fiqh was taught as a

provision for santri in carrying out the teachings of Islam, especially

in terms of ubudiyyah (formal rituals) and relations with another

human being (Pratama, personal communication, February 1, 2019).

The same thing was conveyed by the head of the Pondok Pesantren

Annuqayah Lubangsa which stated that the fiqh material presented

was oriented to the individual's goodness, so studies related to jinayat

(Islamic law related with criminal things) were not a priority in the

pesantren (Drajat, personal communication, February 12, 2019). This

was justified by one of the Annuqayah female santri who mentioned

that she had never received any jinayah material from fiqh teachings,

on the contrary the material she got was about ubudiyyah and female

fiqh. This material continues to be repeatedly conveyed (Kurniawati,

personal communication, February 12, 2019).

Furthermore, if we look at the curriculum developed by the two

pesantren, it will appear that the two pesantren have the same

priority orientation: the formation of the character of the santri to be

a person who behaves correctly and well. This can be seen from the

efforts of the teachings taught by the Kyai who always use the

tasawwuf as the main ingredient of their teaching. As happened in

the Pondok Pesantren Annuqayah where the teaching which was

intended for all santri always used the tasawwuf books, such as

Nashaih al-'ibad, Irsyad al-'ibad, Kifayah al-Atqiya', and even

specifically for female santri in the Pondok Pesantren Annuqayah

Lubangsa, the Kyai give teachings from ihya 'ulumiddin (book of al-

Ghazali) every morning (Kurniawati, personal communication,

February 12, 2019). Likewise happened in the Pondok Pesantren

Krapyak, teachings involving all santri oriented towards morality

through the books of morality (akhlak) and tasawwuf (Pratama,




The orientation of internalization of the values of tasawwuf is

also seen from the figure of the Kyai who becomes the role model in

the two pesantren. The narratives about the morality of the Kyai, the

personality of the Kyai, how the attitude of the Kyai to the santri, the

parents of the santri and the general public are more discussed than

the side of how the kyai pray, or how is the kyai fasting or hajj which

are the domains of fiqh study. On many occasions the messages

conveyed to his santris were more about how to become santri that

could be accepted by the community where he was (Rizqyana,

personal communication, 1 February, 2019). This fact strengthens

Syahrul Adam's opinion which stated that the relationship between

Kyai and Pesantren is very close to the problem of the tarekat in

tasawwuf. Education carried out in pesantren takes the pattern of

education in the tarekat. This means that the kyai becomes a central

figure who is considered able to give blessings with his karomah, so

that he becomes the authority that becomes the reference for

learning. His words and behavior must be a model and should not be

denied or blamed. Therefore, obedience to kyai is considered more

important than learning itself (A'dam, 2016).

Thus, even though the reasoning of fiqh used in both pesantren

is formal-textual in nature, but tasawwuf framed it so that the face of

fiqh displayed is fiqh with the soul of tasawwuf. This pattern was

introduced by al-Ghazali where he combined fiqh and tasawwuf. Al-

Ghazali himself was a classical Muslim scholar who lived during a

time of feud between Islamic law scholars and tasawwuf scholars.

Through his book Ihya 'Ulum al-din, al-Ghazali seeks to integrate

tasawwuf with fiqh into an inseparable entity.

Furthermore, talking about the problem of tasawwuf is

inseparable from the question of understanding about the substance

of God and human being. In an expression that is popular among

pesantren communities it is mentioned that whoever knows himself,

he knows his God. Therefore, here will be spelled out a little about

how God and humans in relation to tasawwuf are understood by the

inhabitants of the Pondok Pesantren Annuqayah and Krapyak.



Santri’s Perception about God

The divine narratives that developed in pesantrens were

strongly influenced by the doctrine of the Ash'ariyyah theology

which became the grip of the pesantren which was affiliated with the

Nahdlatul ulama. This can be seen from the Islamic classic books that

is used in the pesantrens taught such as the book Aqidatul Awam and

Bad'ul amal (Dawam Rahardjo, 1974). Aqidah (Islamic faith) is

considered the most basic element in the construction of

understanding Islam. Therefore, the books about aqidah are taught as

early as possible to the younger generation of Indonesian Muslims.

The Pondok Pesantren Annuqayah and Krapyak used the book

aqidatul awam as a Islamic faith (aqidah) doctrine to the santris at

the junior secondary level. Related to the understanding of Devinity,

the book contains the basic principles of a Muslim faith in Allah and

the His prophets in the form of introduction of the attributes of Allah

and His messengers. In this case, Allah has 20 certainly traits (sifat

wajib), 20 impossible traits (sifat mustahil), and one possible trait

(sifat jaiz). While the messengers have four compulsory traits, four

impossible traits, and one possible trait. The accumulation of these

traits became known as the fifty aqaid. The following are these traits:

Table 1. Allah’s Traits.

No. Certainly

traits Meanings

Impossible

traits Meanings

absence عدم Exist وجود .1

new حدوث one-time قدم .2

mortal فناء eternal بقاء .3

same with others مماثلته للحوادث difference with others مخالفته للحوادث .4

dependence قيامه بغيره independence قيامه بنفسه .5

numbered تعدد oneness وحدانية .6

to be weak عجز to power قدرة .7

to be forced كراهة to will ارادة .8

to be ignorant جهل to know علم .9



to die موت to live حياة .10

to be deaf صمم to hear سمع .11

to be blind عمي to see بصر .12

to be mute بكم to talk كلام .13

the weak كونه عاجزا the almighty كونه قادرا .14

the forced كونه كارها the all willing كونه مريدا .15

the ignorant كونه جاهلا the all knowing كونه عالما .16

the dead كونه ميتا the all living كونه حيا .17

the deaf كونه اصم the all heard كونه سميعا .18

the blind كونه أعمى the all seeing كونه بصيرا .19

the mute كونه ابكم the all talkative كونه متكلما .20

Possible Trait فعل كل ممكن أو تركه doing possible thing or not doing

it

Table 2. Traits of the Messengers.

No. Certainly

traits Meanings

Impossible

traits Meanings

to lie كذب to be honest صدق .1

خيانة to be trustworthy امانة .2to be

untrustworty

to hide كتمان to convey تبليغ .3

to be stupid بلادة to be clever فطانة .4

Possible Trait بشريةأعراض humanitarian matters

This 50 Aqaid, besides being memorized, must also be

understood by means of naqli and aqli reasoning. Naqli is a normative

argument through the texts of the Qur'an and hadith, while aqli is an

argument based on rationality. If you look at the reality, the 50 aqaid

doctrine has become an understanding that lives in the majority of

Indonesian Muslim communities. This is evidenced by the recitation

of 50 aqaid before prayer in mosques in Indonesia. In fact, the reading

does not only use Arabic language, but has been translated into the



respective regional languages, such as Javanese and Madura, as found

by Masfiah about the aqaid 50 textbook in Javanese (Masfiah, 2017).

the introduction of santri to Allah through these traits ushered

into a positive connotation of God. No one of those traits shows God

as an angry God: God who will everyone who oppose him be

eliminated on the face of the earth. It appears that perception arises is

an extraordinary God, who has full authority over everything he

knows all, hear everything, see everything, and no entity are same

with Him. This perception of the power of God is reflected in the

understanding of santri towards life. Diyanto, one of the students of

Pondok Pesantren Annuqayah, admitted that he was not worried

about drinking from a pesantren water well (which is not healthy on

medical view) because he believed that only Allah could overcome

illness (Diyanto, personal communication, February 12, 2019).

This narrative of God's full power is accompanied by narratives

about other perceptions of God, God is full of love and mercy. In the

tasawwuf narratives which tought in these two pesantren, Allah

described as God who is all loving even for someone who is most

sinful people on earth. So, there are two concept arise from this

perception: repentance (taubah) and hope (raja’). The raja’ is

understood to as an optimism, there is no word too late to get the

blessing (ridla) of Allah. As long as someone is still breathing, it is

not up to par, so he still has the same opportunity to get the blessing

of Allah. This optimism is based on the concept of repentance which

is always open till the the end of life. These two concepts became the

basis for the santri to see the reality of life, especially related to

people who were considered sinners and entitled to be judged. As

expressed by Fairuzzabadi, one of teacher in the Pondok Pesantren

Annuqayah, about the example of tasawwuf doctrine which is always

be remembered from teaching in the Pondok Pesantren Annuqayah:

the story of the prostitute's adventures which eventually enters

heaven only when he gives his assistance to the dog who is headed

for thirst. For him, this one story is enough to show that Allah is

good God (Fairuzzabadi, personal communication, February 12,

2019).



Santri’s Perception about Human Being

In addition to divine narratives, pesantrens are also very thick

with humanitarian narratives. Aside from the fiqh mu'amalah

teachings that govern how to interact with other human beings in the

right way, pesantren also teach their santri how to interact with other

humans in a good way. Doing everything in the best way is the

ultimate goal of tasawwuf which was developed in these two

pesantren. It can be seen from how big the pesantren's efforts are in

shaping the character of the santri in becoming a generation of

Muslims who are able to show a good image of Islam.

This cannot be separated from the existence of a great idea in

the narrative of tasawwuf pesantren that humans are very dynamic

creatures. This human dynamism is framed in the great notion that

whether a person belongs to the fortunate group and enters heaven or

the wretched class and goes to hell is how he was before his death. A

person who during his life is full of sins can be a dweller of heaven if

the end of his life is in good condition (husn al-khatimah) and a

person who is full of worship can die in a bad condition so that he

will become a resident of hell (su 'al- khatimah). The concept of husn al-khatimah and su 'al-khatimah creates a tawadhu' attitude and

humbleness because no one could guarantee that worshipers would

become residents of heaven and sin actors would become residents of

hell. Fairuzzabadi mentioned one tasawwuf teaching about how

Muslims should see other humans, that is when a Muslim sees a

younger person, he sees that his shorter age makes him have fewer

sins. Whereas when he sees an older person, he considers it to be

more rewarding because he lives longer than himself (Fairuzzabadi,

personal communication, 12 February, 2019).

Tawadlu’ and humility are very visible from the figure of Kyai

as a role model of santri. As told by Na'im, one of the managers of

the Pondok Pesantren Krapyak. He mentioned that the kyai of the

Pondok Pesantren Krapyak were always able to advise their santri in

using non-offensive language. Advice carried out in the context of

education and reminding, not for judging (Na'im, personal

communication, February 1, 2019). The same thing was conveyed by

Nurul Alfiah Kurniawati who stated that the Annuqayah kyai’s

always gave extraordinary examples of humility. Respect for parents



of students who come from various backgrounds with varying levels

of religious understanding is still done in the same way (Kurniawati,


The doctrines through tasawwuf teaching and direct examples

from the kyai made the students of the two pesantren become people

who are able to see differences as part of beauty and consider all

human beings as human beings. Masyhuri Drajat, chairman of the

Pondok Pesantren Annuqayah Lubangsa stated that he would

welcome anyone who would like to visit Annuqayah, even though

they are someone considered as astray person, such as Shiites and

Ahmadis (Drajat, personal communication, February 12, 2019). Even

in the Dipenogoro Complex, Pondok Pesantren Krapyak, one of the

administrators is someone who has a salafi religious understanding.

E. Conclusion

Formalistic-textual religious narratives are still an important

part of the Annuqayah and Krapyak pesantren in understanding

religious texts, especially in the studies of fiqh (Islamic law). It's just

that, tasawwuf which is the orientation of the two pesantren makes

these narratives more substantial, that religion is present to make its

followers become good servants before their Lord and become good

brothers to all humans.



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Documents

Tasawwuf (Sufism) as The Basis for Internalizing Humanist